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प्रश्न
Discuss the structural and functional changes of the Indian joint family system.
उत्तर
According to Iravati Karve, a traditional Indian joint family is described as a group of people living under a common roof, who eat food cooked in a common hearth, who hold property in common, who participate in common worship and are related to each other by some particular type of kinship. Urbanization and industrialization have led to the breaking of the joint family.
Structural and functional changes in the Indian joint family are as follows :
Smaller family sizes: The traditional large-sized joint family which was also a socio-economic unit, has been replaced by small-sized nuclear families.
Change in the relationship between man and woman: Women are no longer considered as inferior to men, but they enjoy equal status. They are no longer subjected to drudgery and slavery as in the past and have equal say in all matters.
Laxity in sexual relationships: The traditional rigid rule regarding sexual relationships are no longer valid. This is the main reason behind cases of illegitimate relationships and extramarital affairs coming up.
Economic independence of women: Women are no longer confined to the four walls of a house, but rather they are working shoulder to shoulder with men.
Neo-Local Residence: As a result of industrialization and urbanization more and more younger married couples set up their residence in the place of their work. A neo-local residence is, therefore, coming to existence more and more.
Functional Jointness: The married sons who have set independent households continue to maintain their connection with their joint families in their native places. Some of them continue to fulfill their obligations to their parents and siblings. But the ties between the neo-local residence and distance kin are very weak.
Legal reforms: Legal reforms that have taken place have helped to bring in changes in the attitude of the larger society towards the women and their treatment in the private as well as in the public sphere.
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| The present study…deals with a Muslim biradri (community) called the Multani Lohars. ... Karkhanedar is a vernacular term used for a person engaged in the business of manufacturing of which he is generally the owner…The karkhanas under study operate in domestic conditions and, therefore, have certain pervasive effects on the life of the karkhanedars who work in them. …The following case illustrates this. Mahmood, aged forty years, was living with his two younger brothers, one of whom was married. He had three children and was the head of the complex household. …All the three brothers were employed in various karkhanas and factories as skilled workers. Mahmood successfully fabricated replica of a motor part the import of which had been banned. This greatly encouraged him to start his own karkhana…Later it was decided that two karkhanas should be set up to manufacture the motor part. One was to be owned by the two elder brothers, and the other by the youngest, provided he set up a separate household. Rasheed set up an independent household, consisting of his wife and unmarried children. Therefore, one complex household, comprising three married brothers, gave birth to a simple household as a result of new entrepreneurial opportunities. Excerpted from S.M. Akram Rizvi, ‘Kinship and Industry among the Muslim Karkhanedars in Delhi’, in Imtiaz Ahmad, ed. Family, Kinship and Marriage among Muslims in India, New Delhi, Manohar, 1976, pp. 27- 48. |
The given case states that the family type is:
| The present study…deals with a Muslim biradri (community) called the Multani Lohars. ... Karkhanedar is a vernacular term used for a person engaged in the business of manufacturing of which he is generally the owner…The karkhanas under study operate in domestic conditions and, therefore, have certain pervasive effects on the life of the karkhanedars who work in them. …The following case illustrates this. Mahmood, aged forty years, was living with his two younger brothers, one of whom was married. He had three children and was the head of the complex household. …All the three brothers were employed in various karkhanas and factories as skilled workers. Mahmood successfully fabricated replica of a motor part the import of which had been banned. This greatly encouraged him to start his own karkhana…Later it was decided that two karkhanas should be set up to manufacture the motor part. One was to be owned by the two elder brothers, and the other by the youngest, provided he set up a separate household. Rasheed set up an independent household, consisting of his wife and unmarried children. Therefore, one complex household, comprising three married brothers, gave birth to a simple household as a result of new entrepreneurial opportunities. Excerpted from S.M. Akram Rizvi, ‘Kinship and Industry among the Muslim Karkhanedars in Delhi’, in Imtiaz Ahmad, ed. Family, Kinship and Marriage among Muslims in India, New Delhi, Manohar, 1976, pp. 27- 48. |
Along with family structures, which of the following has not undergone a change?
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|
I was born and raised in a large family in Ahmedabad where many members lived under the same roof. However, few months after I got married, my husband and I moved to Chennai. In the beginning, I enjoyed the privacy with my husband. But on certain occasions I also felt the absence of other family members around us along with their interactions and regular ‘interference’. As time passed by, I started feeling lonely and missed the crowd of relatives around me. I particularly remembered the fun-filled moments that I spent with my large family during festivals. My husband and I made good friends with few neighbours, but the loneliness remained. After the birth of both my children, I needed my mother and mother-in-law around to assist me for a while, but I had to manage on my own. Things became really difficult when I took up a job. I had to leave both my children in a day care centre. It was then that I most cherished the memories of my childhood spent with my family. |
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